PEREMPUAN DAN EKSISTENSI KEPEMIMPINAN DALAM ISLAM

AbstrakIslam adalah agama pembawa semangat reformasi bagi kaum perempuan. Islam juga telah memberikan fondasi terhadap kesetaraan lelaki dan perempuan dalam banyak dimensi kehidupan. Namun, perdebatan yang sering muncul adalah terkait dengan kepemimpinan perempuan dalam Islam. Dalam sejarahnya, wanita dipandang kurang cakap menjadi pemimpin karena umumnya mereka tidak memiliki akses ke dunia pendidikan. Namun demikian, Islam telah menempatkan wanita setara dengan laki-laki. Tidak ditemukan nash yang secara diametris  atau langsung melarang wanita terlibat dalam kepmimpinan publik atau politik. Dalam konteks hukum Islam, sesuatu yang tidak dilarang secara jelas, tidak direkomendasikan, yang berarti bahwa perempuan dibolehkan memasuki arena kepemimpinan. Untuk itu, dapat dikatakan bahwa perempuan yang memiliki kemampuan untuk menjadi pemimpin, harus menjadi pemimpin. Sejarah telah mencatat beberapa perempuan yang memiliki kemampuan menjadi pemimpin. Islam is a religion that brings the spirit of reform related to women’s issues. Islam has been laying the foundations of equality between men and women in the various dimensions of life. One of the highlights for debate is the relationship with the leadership of women in Islam. According to the history, culture women are not considered to own ability to be a leader. This assumption because women have little or no access to education. Islam, however, puts women as whole human beings equal to men. There is no passage which is diametrically and straight forward prohibit women involved in the issue of leadership in the public domain or politics in general. In the study of Islamic law against things that are clearly not prohibited is also not recommended, it is permissible or allowed to enter the territory. Thus, it can be said that women who have capability to be a leader should be a leader. This notion can also be proven historically that some great women capable of becoming a leader

Kontribusi Jaringan Sekolah Islam Terpadu (JSIT) dalam Pengembangan Pendidikan Islam di Indonesia

Jaringan Sekolah Islam Terpadu (JSIT) is a new phenomenon in the discourse of Islamic education in Indonesia, which developed rapidly in the Reformation era after the fall of the New Order government in 1998. This article is partly derived from the results of research on the development of JSIT in Indonesia, especially in Lampung and Banten. The results of the study show that the emergence of JSIT was initially pioneered by the Tarbiyah Movement (Gerakan Tarbiyah) which became the embryo of the emergence of the Integrated Islamic School. This movement was originally a da'wah movement that emphasized the individual piety of its members and then moved politically after the fall of the New Order regime in 1998 by establishing the political party PKS (Partai Keadilan Sejahtera), while at the same time engaged in education by establishing JSIT which developed an integrated Islamic education system, and growing rapidly. The emergence of these integrated Islamic schools also gave rise to pro and contra responses, because of their connection with the ideology of the Muslim Brotherhood (Ikhwanul Muslimin), which is considered a representation of radical Islamic groups. However, the learning model developed by JSIT became a new thing which was later adopted by educational institutions outside of JSIT which also established integrated Islamic schools. JSIT has progressed and developed quite massively in Indonesia, although these schools are expensive, but it has not stopped the community from sending their children to school, and most of them come from well-established and educated socio-economic class families. This research also shows that the existence of JSIT has significantly contributed to the development of Human Resources (HR) who are superior in science and religion, because the curriculum is designed to combine general knowledge and religious knowledge at the same time. JSIT in its work has contributed to creating a new educated Muslim group in Indonesia in this contemporary era

‘NOT A RELIGIOUS STATE’ A study of three Indonesian religious leaders on the relation of state and religion

This article explores the concept of a ‘secular state’ offered by three Indonesian religious leaders: a Catholic priest, Nicolaus Driyarkara (1913–1967), and two Muslim intellectuals who were also state officials, Mukti Ali (1923–2004) and Munawir Sjadzali (1925–2004). All three, who represented the immediate generation after the revolution for Indonesian independence from the Dutch (1945), defended the legitimacy of a secular state for Indonesia based on the state ideology Pancasila (Five Principles of Indonesia). In doing so, they argued that a religious state, for example an Islamic state, is incompatible with a plural nation that has diverse cultures, faiths, and ethnicities. The three also argued that the state should remain neutral about its citizens’ faith and should not be dominated by a single religion, i.e. Islam. Instead, the state is obliged to protect all religions embraced by Indonesians. This argument becomes a vital foundation in the establishment of Indonesia’s trajectory of unique ‘secularisation’. Whilst these three intellectuals opposed the idea of establishing a religious or Islamic state in Indonesia, it was not because they envisioned the decline of the role of religion in politics and the public domain but rather that they regarded religiosity in Indonesia as vital in nation building within a multi-religious society. In particular, the two Muslim leaders used religious legitimacy to sustain the New Order’s political stability, and harnessed state authority to modernise the Indonesian Islamic community

Peta Pemikiran Fiqh Pasca Madzhab

The period of the development of madzhab experienced ups and downs, during its golden age the scientific development in heretical fiqh was very rapid, the scales of mujtahid mutlaq were in the golden age. After generalization of the school of Islamic legal thought has stagnated, this attitude can be seen from the behavior of Muslims after the school of Nostalgia in the past and the assumption that the established school of thought has crystallized in Muslims in that period. This research is a literature study that will explore the post-madzhab thought map of fiqh. The result of the research is that the development of fiqh thought has stagnated, which occurs only by practicing taqlid to the existing schools of thought, and the cultural errors of syarah and hasyiyah. They no longer try to solve the prolematics of their time based on existing realities. So that the teachings of Islam are only limited to theory and ritual, not applicable as positive law for its people in all aspects of life

MEMINIMALISIR PEMBIAYAAN BERMASALAH DALAM PEMBERIAN PEMBIAYAAN MIKRO DENGAN PRINSIP 5C

The micro financing offered by BRIS KCP Metro is financing that is used for productive purposes in micro businesses. Micro Financing certainly carries the risk of problem financing which can increase the NPF BRIS value which affects the financial performance of BRIS. It is known that the NPF BRIS has increased quite significantly from 2017 to 2018, namely from 1.9% to 9.4% which explains the increase in problem financing in BRIS. To minimize this problematic financing, BRIS KCP Metro has strengthened the implementation of the 5c principle before distributing microfinance to the community. This research is a descriptive qualitative study that describes the application of the 5c principle in minimizing problematic micro financing at BRIS KCP Metro. The primary data sources are Unithead employees, BRI Syariah KCP Metro Micro Account Officer employees and problematic Micro Financing customers. The result of the research is the 5c principle in minimizing problematic micro financing in BRIS KCP Metro still needs improvement and evaluating several aspects of 5C, namely the aspect of character assessment and the aspect of capacity assessment. The weak application of character assessment for prospective customers is due to the inexperience of AOM employees which has resulted in increased financing problems due to dishonest customers in using these funds. Then AOM's weakness in assessing the business capacity of prospective customers is seen from AOM's mistakes in calculating or estimating the size of the accounts contained in the capacity component, because in micro businesses, well-structured financial reports are very rare. As a result of these two things, the NPF value increases every year. Therefore it is necessary to provide training for AOM employees to improve soft skills in analyzing 5Cs, and the need for periodic monitoring after disbursement so that the funds channeled are used in accordance with the proposals submitted by prospective customers